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Tiresias: The Ancient Mediterranean Religions Source Database



10409
Sophocles, Antigone, 1006-1011


nanQuickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;


nanQuickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;


nanQuickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;


nanQuickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;


nanthe gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others.


nanthe gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others.


Intertexts (texts cited often on the same page as the searched text):

36 results
1. Hesiod, Works And Days, 337, 336 (8th cent. BCE - 7th cent. BCE)

336. Should not be seized – god-sent, it’s better far.
2. Hesiod, Theogony, 533-537, 532 (8th cent. BCE - 7th cent. BCE)

532. Revenge for crafty Cronus’ progeny.
3. Homer, Iliad, 1.68-1.120, 1.122, 1.446-1.474, 2.408-2.431, 3.302, 6.297-6.311, 8.550-8.552, 9.223-9.225, 23.174-23.176 (8th cent. BCE - 7th cent. BCE)

1.68. /in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. 1.69. /in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before 1.70. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.71. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.72. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.73. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.74. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.75. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.76. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.77. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.78. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.79. /Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.80. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.81. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.82. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.83. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.84. /Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.85. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.86. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.87. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.88. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.89. /for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans 1.90. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.91. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.92. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.93. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.94. /not even if you name Agamemnon, who now claims to be far the best of the Achaeans. Then the blameless seer took heart, and spoke:It is not then because of a vow that he finds fault, nor because of a hecatomb, but because of the priest whom Agamemnon dishonoured, and did not release his daughter nor accept the ransom. 1.95. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.96. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.97. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.98. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.99. /For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.100. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.101. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.102. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.103. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.104. /When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.105. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.106. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.107. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.108. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.109. / Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them 1.110. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.111. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.112. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.113. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.114. /that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.115. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.116. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.117. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.118. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.119. /Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.120. /In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned 1.122. /In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned 1.446. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.447. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.448. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.449. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.450. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.451. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.452. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.453. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.454. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.455. /ward off now from the Danaans the loathly pestilence. 1.456. /ward off now from the Danaans the loathly pestilence. 1.457. /ward off now from the Danaans the loathly pestilence. 1.458. /ward off now from the Danaans the loathly pestilence. 1.459. /ward off now from the Danaans the loathly pestilence. So he spoke in prayer, and Phoebus Apollo heard him. Then, when they had prayed, and had sprinkled the barley grains, they first drew back the victims' heads, and cut their throats, and flayed them, and cut out the thighs and covered them 1.460. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.461. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.462. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.463. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.464. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.465. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.466. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.467. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.468. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.469. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.470. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.471. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.472. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.473. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.474. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 2.408. /Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.409. /Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.410. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.411. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.412. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.413. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.414. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.415. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.416. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.417. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.418. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.419. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.421. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.422. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.423. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.424. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.425. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.426. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.427. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.428. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.429. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.430. /Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men 2.431. /Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men 3.302. /may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. 6.297. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.298. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.301. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.302. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.303. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.304. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.306. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.307. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.308. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.310. /on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 6.311. /on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 8.550. /but thereof the blessed gods partook not, neither were minded thereto; for utterly hated of them was sacred Ilios, and Priam, and the people of Priam with goodly spear of ash. 8.551. /but thereof the blessed gods partook not, neither were minded thereto; for utterly hated of them was sacred Ilios, and Priam, and the people of Priam with goodly spear of ash. 8.552. /but thereof the blessed gods partook not, neither were minded thereto; for utterly hated of them was sacred Ilios, and Priam, and the people of Priam with goodly spear of ash. 9.223. /and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 9.224. /and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 9.225. / Hail, O Achilles, of the equal feast have we no stinting, either in the hut of Agamemnon, son of Atreus, or now in thine; for here is abundance that satisfies the heart to feast withal. Yet matters of the delicious feast are not in our thoughts, nay, Zeus-nurtured one, it is utter ruin that we behold, and are afraid; 23.174. /And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.175. /And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades 23.176. /And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades
4. Homer, Odyssey, 1.60-1.62, 3.143-3.147, 3.159-3.160, 3.273-3.275, 3.420, 3.436-3.463, 5.334, 8.71-8.72, 9.231-9.232, 9.551-9.555, 10.516-10.529, 11.23-11.80, 11.90-11.151, 12.233-12.265, 12.339-12.365, 12.396-12.397, 13.184-13.187, 14.414-14.445, 15.223, 15.257-15.258, 15.260, 20.348, 20.356-20.357, 23.277-23.279, 24.215, 24.364 (8th cent. BCE - 7th cent. BCE)

5. Aeschylus, Agamemnon, 1055-1057, 91, 1054 (6th cent. BCE - 5th cent. BCE)

1054. πιθοῦ λιποῦσα τόνδʼ ἁμαξήρη θρόνον. Κλυταιμήστρα 1054. Obey thou, leaving this thy car-enthronement! KLUTAIMNESTRA.
6. Aeschylus, Libation-Bearers, 87 (6th cent. BCE - 5th cent. BCE)

87. τί φῶ χέουσα τάσδε κηδείους χοάς;
7. Aeschylus, Persians, 206-208, 205 (6th cent. BCE - 5th cent. BCE)

205. ὁρῶ δὲ φεύγοντʼ αἰετὸν πρὸς ἐσχάραν 205. But I saw an eagle fleeing for safety to the altar of Phoebus—and out of terror, my friends, I stood speechless. Thereupon I caught sight of a falcon rushing at full speed with outstretched wings and with his talons plucking at the head of the eagle, which did nothing but cower and
8. Pindar, Olympian Odes, 6.68-6.74, 8.1-8.7 (6th cent. BCE - 5th cent. BCE)

9. Aristophanes, Birds, 1516-1524, 848-903, 958-991, 1515 (5th cent. BCE - 4th cent. BCE)

1515. ἐξ οὗπερ ὑμεῖς ᾠκίσατε τὸν ἀέρα.
10. Aristophanes, Lysistrata, 187-206, 186 (5th cent. BCE - 4th cent. BCE)

186. καί μοι δότω τὰ τόμιά τις. Λυσιστράτη
11. Aristophanes, Peace, 1009, 1013-1014, 1017-1021, 1026-1032, 1039-1040, 1043-1047, 1053-1056, 1059, 1065, 1070-1071, 1084, 1095-1098, 1117-1126, 960, 962-963, 973-987, 1005 (5th cent. BCE - 4th cent. BCE)

1005. καὶ Κωπᾴδων ἐλθεῖν σπυρίδας
12. Euripides, Alcestis, 12-14, 119 (5th cent. BCE - 5th cent. BCE)

13. Euripides, Bacchae, 307 (5th cent. BCE - 5th cent. BCE)

307. πηδῶντα σὺν πεύκαισι δικόρυφον πλάκα
14. Euripides, Electra, 781-843, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
15. Euripides, Hecuba, 1588-1595, 1587 (5th cent. BCE - 5th cent. BCE)

16. Euripides, Helen, 1560-1589, 1559 (5th cent. BCE - 5th cent. BCE)

1559. μὴ θιγγάνειν ἀπεῖργεν. ὁ δ' ̔Ελένης πόσις
17. Euripides, Hercules Furens, 923-941, 922 (5th cent. BCE - 5th cent. BCE)

922. Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.
18. Euripides, Iphigenia At Aulis, 1588-1595, 1587 (5th cent. BCE - 5th cent. BCE)

19. Euripides, Phoenician Women, 1258, 1257 (5th cent. BCE - 5th cent. BCE)

20. Herodotus, Histories, 1.50, 4.35, 6.81-6.82, 6.108.4, 6.111.2, 7.117, 7.178, 7.189, 7.191, 7.219, 8.54, 8.122, 8.134 (5th cent. BCE - 5th cent. BCE)

1.50. After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents. 4.35. In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 6.82. But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the god's oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; ,when he was taking omens in Hera's temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers. 6.108.4. So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. 6.111.2. Ever since that battle, when the Athenians are conducting sacrifices at the festivals every fourth year, the Athenian herald prays for good things for the Athenians and Plataeans together. 7.117. While Xerxes was at Acanthus, it happened that Artachaees, overseer of the digging of the canal, died of an illness. He was high in Xerxes' favor, an Achaemenid by lineage, and the tallest man in Persia, lacking four finger-breadths of five royal cubits in stature, and his voice was the loudest on earth. For this reason Xerxes mourned him greatly and gave him a funeral and burial of great pomp, and the whole army poured libations on his tomb. ,The Acanthians hold Artachaees a hero, and sacrifice to him, calling upon his name. This they do at the command of an oracle. 7.178. So with all speed the Greeks went their several ways to meet the enemy. In the meantime, the Delphians, who were afraid for themselves and for Hellas, consulted the god. They were advised to pray to the winds, for these would be potent allies for Hellas. ,When they had received the oracle, the Delphians first sent word of it to those Greeks who desired to be free; because of their dread of the barbarian, they were forever grateful. Subsequently they erected an altar to the winds at Thyia, the present location of the precinct of Thyia the daughter of Cephisus, and they offered sacrifices to them. This, then, is the reason why the Delphians to this day offer the winds sacrifice of propitiation. 7.189. The story is told that because of an oracle the Athenians invoked Boreas, the north wind, to help them, since another oracle told them to summon their son-in-law as an ally. According to the Hellenic story, Boreas had an Attic wife, Orithyia, the daughter of Erechtheus, ancient king of Athens. ,Because of this connection, so the tale goes, the Athenians considered Boreas to be their son-in-law. They were stationed off Chalcis in Euboea, and when they saw the storm rising, they then, if they had not already, sacrificed to and called upon Boreas and Orithyia to help them by destroying the barbarian fleet, just as before at Athos. ,I cannot say whether this was the cause of Boreas falling upon the barbarians as they lay at anchor, but the Athenians say that he had come to their aid before and that he was the agent this time. When they went home, they founded a sacred precinct of Boreas beside the Ilissus river. 7.191. There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. 7.219. The seer Megistias, examining the sacrifices, first told the Hellenes at Thermopylae that death was coming to them with the dawn. Then deserters came who announced the circuit made by the Persians. These gave their signals while it was still night; a third report came from the watchers running down from the heights at dawn. ,The Hellenes then took counsel, but their opinions were divided. Some advised not to leave their post, but others spoke against them. They eventually parted, some departing and dispersing each to their own cities, others preparing to remain there with Leonidas. 8.54. So it was that Xerxes took complete possession of Athens, and he sent a horseman to Susa to announce his present success to Artabanus. On the day after the messenger was sent, he called together the Athenian exiles who accompanied him and asked them go up to the acropolis and perform sacrifices in their customary way, an order given because he had been inspired by a dream or because he felt remorse after burning the sacred precinct. The Athenian exiles did as they were commanded. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. 8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place.
21. Isaeus, Orations, 8.15-8.16 (5th cent. BCE - 4th cent. BCE)

22. Lysias, Against Andocides, 450 (5th cent. BCE - 4th cent. BCE)

23. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

69c. from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;
24. Sophocles, Ajax, 133, 220, 712-713, 777, 132 (5th cent. BCE - 5th cent. BCE)

25. Sophocles, Antigone, 10, 1000-1005, 1007-1099, 11, 1100-1114, 1192-1199, 12, 1200-1243, 1260-1299, 13, 1300-1353, 14-16, 162-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210, 22-24, 249, 25, 250-259, 26, 260-269, 27, 270-277, 28, 289, 29, 3, 30-39, 4, 40, 407-409, 41, 410-419, 42, 420-429, 43, 430-439, 44, 440, 446-449, 45, 450-459, 46, 460-469, 47, 470-479, 48, 480-489, 49, 490-499, 5, 50, 500-509, 51, 510-519, 52, 520-525, 53, 531-539, 54, 540-549, 55, 550-559, 56, 560-569, 57, 570-579, 58, 580-581, 59, 6, 60, 603-605, 61-63, 631-639, 64, 640-649, 65, 650-659, 66, 660-669, 67, 670-679, 68, 680-689, 69, 690-699, 7, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-765, 77, 773-776, 78-79, 8, 80, 806-809, 81, 810-819, 82, 820-829, 83, 830-839, 84, 840-849, 85, 850-859, 86, 860-869, 87, 870-879, 88, 880-882, 89, 9, 90-94, 944-949, 95, 950-959, 96, 960-966, 97-98, 980-989, 99, 990-999, 1 (5th cent. BCE - 5th cent. BCE)

26. Sophocles, Electra, 1425, 1488-1490, 280-281, 32-43, 473-501, 634-659, 755-760, 82-85, 885-919, 1424 (5th cent. BCE - 5th cent. BCE)

27. Sophocles, Oedipus At Colonus, 658-667, 904-931, 657 (5th cent. BCE - 5th cent. BCE)

28. Sophocles, Oedipus The King, 14-19, 2, 20-22, 223, 227-229, 236-243, 273, 284-289, 298-299, 3, 300-304, 307, 312-313, 316-317, 320-321, 324-399, 4, 400-403, 405, 408-425, 429-444, 448-462, 5, 523-524, 709, 711-712, 863-872, 911-923, 946, 964-966, 1 (5th cent. BCE - 5th cent. BCE)

29. Thucydides, The History of The Peloponnesian War, 2.22.1 (5th cent. BCE - 4th cent. BCE)

2.22.1. He, meanwhile, seeing anger and infatuation just now in the ascendant, and confident of his wisdom in refusing a sally, would not call either assembly or meeting of the people, fearing the fatal results of a debate inspired by passion and not by prudence. Accordingly, he addressed himself to the defence of the city, and kept it as quiet as possible
30. Aeschines, Letters, 3.121 (4th cent. BCE - 4th cent. BCE)

31. Menander, Dyscolus, 448-453, 447 (4th cent. BCE - 3rd cent. BCE)

32. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE)

33. Plutarch, Themistocles, 13 (1st cent. CE - 2nd cent. CE)

34. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.12.2 (2nd cent. CE - 2nd cent. CE)

35. Pausanias, Description of Greece, 5.13.9, 7.21.12, 8.2.3-8.2.4, 8.38.8, 9.3.5 (2nd cent. CE - 2nd cent. CE)

5.13.9. The first stage of the altar at Olympia, called prothysis, has a circumference of one hundred and twenty-five feet; the circumference of the stage on the prothysis is thirty-two feet; the total height of the altar reaches to twenty-two feet. The victims themselves it is the custom to sacrifice on the lower stage, the prothysis. But the thighs they carry up to the highest part of the altar and burn them there. 7.21.12. Before the sanctuary of Demeter is a spring. On the side of this towards the temple stands a wall of stones, while on the outer side has been made a descent to the spring. Here there is an infallible oracle, not indeed for everything, but only in the case of sick folk. They tie a mirror to a fine cord and let it down, judging the distance so that it does not sink deep into the spring, but just far enough to touch the water with its rim. Or, possibly “disk.” The round mirror might be lowered vertically or horizontally (face upwards). Then they pray to the goddess and burn incense, after which they look into the mirror, which shows them the patient either alive or dead. 8.2.3. For Cecrops was the first to name Zeus the Supreme god, and refused to sacrifice anything that had life in it, but burnt instead on the altar the national cakes which the Athenians still call pelanoi. But Lycaon brought a human baby to the altar of Lycaean Zeus, and sacrificed it, pouring out its blood upon the altar, and according to the legend immediately after the sacrifice he was changed from a man to a wolf (Lycos). 8.2.4. I for my part believe this story; it has been a legend among the Arcadians from of old, and it has the additional merit of probability. For the men of those days, because of their righteousness and piety, were guests of the gods, eating at the same board ;the good were openly honored by the gods, and sinners were openly visited with their wrath. Nay, in those days men were changed to gods, who down to the present day have honors paid to them—Aristaeus, Britomartis of Crete, Heracles the son of Alcmena, Amphiaraus the son of Oicles, and besides these Polydeuces and Castor. 8.38.8. On the east side of the mountain there is a sanctuary of Apollo surnamed Parrhasian. They also give him the name Pythian. They hold every year a festival in honor of the god and sacrifice in the market-place a boar to Apollo Helper, and after the sacrifice here they at once carry the victim to the sanctuary of Parrhasian Apollo in procession to the music of the flute; cutting out the thigh-bones they burn them, and also consume the meat of the victim on the spot. 9.3.5. This feast the Plataeans celebrate by themselves, calling it the Little Daedala, but the Great Daedala, which is shared with them by the Boeotians, is a festival held at intervals of fifty-nine years, for that is the period during which, they say, the festival could not be held, as the Plataeans were in exile. There are fourteen wooden images ready, having been provided each year at the Little Daedala.
36. Sidonius Apollinaris, Letters, 3.6 (5th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abrasax Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
achaeans Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170, 335
achilles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
achilles tatius Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139
aegina Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
aegisthus Markantonatos, Brill's Companion to Sophocles (2012) 417
aeschylus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175
affective charge of hosios Peels, Hosios: A Semantic Study of Greek Piety (2016) 101, 102
agamemnon Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145, 170, 335
agonothetai Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
ajax Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175
ajax (sophocles), seer in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
alcestis Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
altar Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 45; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 179
altars, bones burned on Hitch, Animal sacrifice in the ancient Greek world (2017) 23
anger, vs. wisdom Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
antigone Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 45; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178
antigone (sophocles), a seer in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376, 380
antigone (sophocles), and oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
antigone (sophocles), political heroes in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
anyte Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
apollo, and the dead Johnston, Ancient Greek Divination (2008) 98
apollo, ismenios, oracle of Johnston, Ancient Greek Divination (2008) 98
apollo Markantonatos, Brill's Companion to Sophocles (2012) 420; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145, 170
archons, eponymous Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
artemis Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
asclepius Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
athena Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175
atossa Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
audollent, a. Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
battle, pre-battle sacrifice Hitch, Animal sacrifice in the ancient Greek world (2017) 232
blasphemy Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175
blood libations, in oath-taking Hitch, Animal sacrifice in the ancient Greek world (2017) 232
bones Hitch, Animal sacrifice in the ancient Greek world (2017) 23
brains Hitch, Animal sacrifice in the ancient Greek world (2017) 232
calchas, as the voice of the gods Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
calchas Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
catoptromancy (mirror divination) Johnston, Ancient Greek Divination (2008) 98
characters, tragic/mythical, antigone Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, creon, king of thebes Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, haemon Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, ismene Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters, tragic/mythical, polyneices Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
characters Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
chrysothemis Markantonatos, Brill's Companion to Sophocles (2012) 420
cleombrotus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139, 170
clytaemestra Markantonatos, Brill's Companion to Sophocles (2012) 420
clytemnestra Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
coirtiridas Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
corpse as source of pollution Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178, 179
creon, as a political hero Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
creon Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 45; Markantonatos, Brill's Companion to Sophocles (2012) 417; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139
cries, of characters Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 756
croesus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145, 170
cyrene Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
cyrus the great Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
defixio Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
delphi Markantonatos, Brill's Companion to Sophocles (2012) 420
delphic Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
divination, by signs Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
divine punishment/retribution Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175, 178, 179
empyromancy, empura (fire divination) Johnston, Ancient Greek Divination (2008) 98
empyromancy Markantonatos, Brill's Companion to Sophocles (2012) 420
enthusiastic prophecy Johnston, Ancient Greek Divination (2008) 98
episodes, of antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
episodes, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
error, human Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
eudaimonia, rooted in thinking in sophocles Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 179
eulogy, of human beings Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
euripides, and political as opposed to rhetorical tragedy Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
eusebeia Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
eusebês (and cognates), usage Peels, Hosios: A Semantic Study of Greek Piety (2016) 101, 102
fat Hitch, Animal sacrifice in the ancient Greek world (2017) 23
general parodos, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
gods, and humans Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376, 380
graves, and curse burial Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
halikarnassos. mausoleum Hitch, Animal sacrifice in the ancient Greek world (2017) 23
hamartanō Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 756
hera Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
herms Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139
herodotus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139, 170
heroes, political Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
hipparchs Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
hosios (and cognates), in context of death and burial Peels, Hosios: A Semantic Study of Greek Piety (2016) 101, 102
humans, and the gods Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376, 380
hydromancy (water divination) Johnston, Ancient Greek Divination (2008) 98
hymn, to reverent purity Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175
iliad (homer), and seers Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
impiety Fletcher, Performing Oaths in Classical Greek Drama (2012) 106
interpreters, of the gods Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
jocasta Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
jocasta (epicaste), and tiresias Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
judgment, vs. anger Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
justice, in sophocles Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178
killing Hitch, Animal sacrifice in the ancient Greek world (2017) 232
kings, as political heroes Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
knise Hitch, Animal sacrifice in the ancient Greek world (2017) 23
koina Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
lamentation Markantonatos, Brill's Companion to Sophocles (2012) 417
libations Hitch, Animal sacrifice in the ancient Greek world (2017) 232
lower legs Hitch, Animal sacrifice in the ancient Greek world (2017) 23
lucian Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
lycaon Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
lycian Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170, 335
matricide Markantonatos, Brill's Companion to Sophocles (2012) 420
medea Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
mekone Hitch, Animal sacrifice in the ancient Greek world (2017) 23
merope Markantonatos, Brill's Companion to Sophocles (2012) 420
mycenae Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
mycene/mycenae Markantonatos, Brill's Companion to Sophocles (2012) 417
necromancy Johnston, Ancient Greek Divination (2008) 98
oath sacrifice Hitch, Animal sacrifice in the ancient Greek world (2017) 232
odysseus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26, 145
oedipus, and tiresias Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
oedipus, as a political hero Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
oedipus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175
oedipus the king (sophocles), political heroes in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
oedipus the king (sophocles), seer in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376, 380
oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
olympia, oracle and sanctuary of zeus at Johnston, Ancient Greek Divination (2008) 98
olympia Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139
oracle, challenges to Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
oracle, veracity of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
oracle, vs. seers Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
orestes Markantonatos, Brill's Companion to Sophocles (2012) 417, 420
paean, to human beings Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
past, the, and oedipus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
pausanias Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139
periander and his wife Johnston, Ancient Greek Divination (2008) 98
pericles, nature of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
phren/phrenes, seat of purity/impurity, in the antigone Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178, 179
plataea Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
plato, on suffering of uninitiated Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
plutarch Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26, 139, 145
polybus Markantonatos, Brill's Companion to Sophocles (2012) 420
polyneices Markantonatos, Brill's Companion to Sophocles (2012) 417; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 179
poseidon Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
power, political Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
priests and priestesses, of asclepius, in city Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
priests and priestesses, of thesmophoroi at melite Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
priests and priestesses Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
prometheus Hitch, Animal sacrifice in the ancient Greek world (2017) 23
prytaneis Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
purity, of the leader Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 179
pylades Markantonatos, Brill's Companion to Sophocles (2012) 417
pyre deposits Hitch, Animal sacrifice in the ancient Greek world (2017) 23
reciprocity Peels, Hosios: A Semantic Study of Greek Piety (2016) 101
recognition, of fulfillment Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
referential meaning Peels, Hosios: A Semantic Study of Greek Piety (2016) 102
ritual propriety Markantonatos, Brill's Companion to Sophocles (2012) 417
sacred law of cyrene Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
sacrifiant Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
sacrifice, beauty of Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
sacrifice Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
scheria Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
seers, and creon Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
seers, challenges to Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
seers, veracity of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
seers, vs. oracles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
smoke Hitch, Animal sacrifice in the ancient Greek world (2017) 23
sophocles, and rhetoric/tragedy as a rhetorical form Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 278
sophocles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139, 170; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 175, 178, 179
sparta Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139, 170
sphagia Hitch, Animal sacrifice in the ancient Greek world (2017) 232
stasima, of antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
structure, of antigone (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 489
structure, of oedipus the king (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 508
tail Hitch, Animal sacrifice in the ancient Greek world (2017) 23
tears Hitch, Animal sacrifice in the ancient Greek world (2017) 232
teiresias Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 45; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178, 179
tethys Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 291
thamyris Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 45
theano Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
themistocles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139, 145
thesmophoroi of melite Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
thighbones Hitch, Animal sacrifice in the ancient Greek world (2017) 23
thucydides Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139
thucydides (politician), on pericles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
thysia-sacrifice Hitch, Animal sacrifice in the ancient Greek world (2017) 23
tiresias, and apollo Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
tiresias, and oedipus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
tiresias, challenges to Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 376
tiresias/teiresias Markantonatos, Brill's Companion to Sophocles (2012) 417, 420
tiresias Johnston, Ancient Greek Divination (2008) 98; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 139, 170, 335
titans Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
trojans Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 145
troy Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
tyrant, oedipus as Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336
veracity, of seers and oracles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 380
zeus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26, 139, 170; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 178
zooarchaeology' Hitch, Animal sacrifice in the ancient Greek world (2017) 23